Now, it must not be imagined that all, willing implicitly to obey the behests of the superior, are indiscriminately admitted into the Society. Such, indeed, is the case with all other monastic orders (I speak more particularly of Italy and Spain). Vagabonds, thieves, and ruffians, often became members of those communities, in whose convents they had found an asylum against the police and the hangman. Ignatius wisely guarded his Society from this abuse. Its members must be chosen, if possible, from among the best. The wealthy and the noble are the fittest for admission; although these qualifications are not essential, and the want of them may be supplied by some extraordinary natural gift or acquired talent.[33] Besides this, the candidate must possess a _comely presence_, youth, health, strength, facility of speech, and steadiness of purpose. To have ever been a heretic or schismatic, to have been guilty of homicide or any heinous crime, to have belonged to another order, to be under the bond of matrimony, or not to have a strong and sound mind, are insurmountable obstacles to admission. Ungovernable passions, habit of sinning, unsteadiness and fickleness of mind, lukewarm devotion, _want of learning_ and of ability to acquire it, a dull memory, bodily defects, debility and disease, and advanced age—any of these imperfections render the postulant less acceptable;[34] and, to gain admission, he must exhibit some very useful compensating qualities. It is evident that persons so carefully selected are never likely to disgrace the Society by any gross misbehaviour, and will perform with prudence and success any temporal or worldly service they may be put to by the General. I say _worldly_ service, because I should suppose that it must matter very little for the service of God should the servant be _lame_ or of an “_uncomely presence_.”